1 - 5 of 5
Number of results to display per page
Search Results
2. Cumbia music in Colombia: Origins, transformations, and evolution of a coastal music genre
- Collection:
- Black Caribbean Literature (BCL)
- Contributers:
- D'Amico,Leonardo, (Author)
- Format:
- Book, Section
- Publication Date:
- 01/01; 2013
- Location:
- African American Research Center, Library, University of Illinois at Urbana-Champaign
- Journal Title:
- Collected Work: Cumbia!: Scenes of a migrant Latin American music genre.Pages: 29-48.(AN: 2013-03996).
- Notes:
- The Caribbean coastal region of Colombia is called the costa, and its inhabitants are referred to as costeños. The müsica costeña (coastal music) is a product of tri-ethnic syncretic cultural traditions including Amerindian, Spanish, and African elements, a merging that begins with the colonial period and continues into the republican period on the Caribbean Coast. Traditional music from the Colombian Caribbean coast expresses its tri-ethnic costeño identity in various vocal styles and musical forms and through its types of instruments and the way they are played. This essay describes the aspects and circumstances under which cumbia, a coastal musical genre and dance form of peasant origins characterized by an African-derived style, has spread from its local origins in the valley of the Magdalena River to acquire a Colombian national identity, becoming in a few years a transnational musical phenomenon.
3. Miskitu children's singing games on the Caribbean coast of Nicaragua as intercultural play and performance
- Collection:
- Black Caribbean Literature (BCL)
- Contributers:
- Minks,Amanda, (Author)
- Format:
- Book, Section
- Publication Date:
- 01/01; 2013
- Location:
- African American Research Center, Library, University of Illinois at Urbana-Champaign
- Journal Title:
- Collected Work: The Oxford handbook of children's musical cultures.Pages: 218-231.(AN: 2013-00739).
- Notes:
- Examines children's musical practices on Corn Island, some 52 miles off the Caribbean coast of Nicaragua, which has long been a site of cross-cultural interaction and exchange. In 1987, as part of the postwar peace agreements, two autonomous regions—north and south—were established on the Caribbean coast of Nicaragua. The cultural and education aspects of autonomy came to be envisioned largely through concepts of interculturalidad, or interculturalism. Children's musical practices enter into discourses of interculturalism in several ways. They are often important symbols of the future; informal genres of vernacular expression (such as singing games) are a key resource for curricular reform that aims to bring regional folklore into the classroom; and they are central to processes of cultural interaction, exchange, and transformation. This is because children's activities are often oriented toward playful improvisation and because children are key actors in processes of socialization and adaptation to changing circumstances. Expressive practices such as music are dialogic tools through which differences are enacted, through which boundaries are constructed within and between social groups. This understanding of interculturalism as an everyday practice helps us see how culture emerges from interaction and play and how communication is accomplished using a diverse pool of resources. This essay focuses on the children of Miskitu migrants on Corn Island, particularly on singing game performance.
4. The 'spirit of independence' in the Fiesta de la Naval of Caracas
- Collection:
- Black Caribbean Literature (BCL)
- Contributers:
- Coifman,David, (Author)
- Format:
- Book, Section
- Publication Date:
- 01/01; 2011
- Location:
- African American Research Center, Library, University of Illinois at Urbana-Champaign
- Journal Title:
- Collected Work: Music and urban society in colonial Latin America.Pages: 102-116.(AN: 2011-00499).
- Notes:
- In colonial Spanish America, there were immensely complex systems of identity and power. One aspect of this is the distinction between the Peninsular Spaniards, that is those who were born in Spain and allowed to travel to the New World only after having proved their purity of blood, and the white Spaniards born in the New World. The latter were known as criollos and as a body were designated as mantuanos. By revealing cultural and religious manifestations, as once public and allegorical, of the partisan conflict between the mantuanos and Peninsular residents in the pre-independence era, the documentation that traces the historical development of the Fiesta de la Naval—a commemoration of the Christian victory over the Turks in the Battle of Lepanto (1571)—affords the source of information of the greatest symbolic significance for the study of the social, religious, and musical repercussions that sustained criollo power between 1687 and 1810. An appendix lists payments made between 1709 and 1812 the three categories of musicians: the gallery musicians of the Caracas cathedral; the military band of the black and mixed-race battalions of the province; the musicians from confraternities of pardo freemen. The nature and employment of each of these groups is described. The list of payments shows that the Fiesta de la Naval involved the whole of urban society and shifted the center of religious power away from the cathedral and toward the space occupied by the manutanos. The Fiesta was thus an example of Venezuelan cultural ownership and social and racial identify that formed part of the legitimization of the mantuanos power as opposed to the power of the Peninsular Spaniards.
5. Trovador of the Black Atlantic: Laba Sosseh and the Africanization of Afro-Cuban music
- Collection:
- Black Caribbean Literature (BCL)
- Contributers:
- Shain,Richard M., (Author)
- Format:
- Book, Section
- Publication Date:
- 01/01; 2012
- Location:
- African American Research Center, Library, University of Illinois at Urbana-Champaign
- Journal Title:
- Collected Work: Music and globalization: Critical encounters.Pages: 135-156.(AN: 2012-00337).
- Notes:
- Unedited] The career of Laba Sosseh, the Senegambian singer of Afro-Cuban music, challenges many of the dominant paradigms of world music' research. His music was not the product of Western influence nor was Sosseh shaping his music to please elite Western audiences. Sosseh instead sought to Cubanize African popular music and Africanize new world Latin music. He was active in several West African music centers in the 1960s and 1970s and New York in the 1980s. He was the first musician reportedly to have a gold record in West Africa and his recordings for a U.S. Cuban-owned company circulated widely throughout the Caribbean Basin. In the 1990s, Sosseh returned to Dakar, Senegal, to mentor a new generation of Senegalese Latin musicians. By looking at Sosseh’s life on both sides of the Atlantic, it becomes clear that world music can come from unexpected places in unanticipated ways. Sosseh’s music had its roots in a South-South dialogue that underscored cultural difference and local identities. His work demonstrates that globalization does not inherently produce global homogeneity. Non-western communities can deploy communication technologies (records, radio and cassettes) to create forms of counter-globalization that rather than promote Western cultural hegemony resist it.